Between Freedom and Despair: Existential challenges and contributions to person-centered and experiential therapy / Zwischen Freiheit und Verzweiflung: Existenzielle Herausforderungen an Personzentrierte and Experienzielle Therapie—einige Beiträge / Entre la libertad y la desesperación: cuestionamientos y contribuciones existenciales a la terapia centrada en la persona y experiencial

Being person-centered and Heidegger’s sense of “being”: a discussion

“…Several person-centered writers (e.g. Cooper, 2003;Neville, 2013;Schmid, 2012;Smith, Shoemark, McLeod, & McLeod, 2014;Vaidya, 2013) have echoed similar views. Vaidya (2013), for example, proposed that Rogers' (1959) concept of incongruence be broadened to mean something more than a discrepancy between organismic experience and self-concept resulting from conditions of worth imposed upon an individual by others.…”

“…I will then examine how Heidegger's philosophy can enhance a person-centered understanding of our authentic potentiality-for-being and for anticipating our being-towardsdeath. The underlying premise of this article is that Heidegger's thinking, like other existential schools of thought, may have the beneficial effect of prompting personcentered and experiential therapists to question their implicit beliefs and assumptions (Cooper, 2003;Madison, 2010;Stumm, 2005). However, it will not be argued that Heidegger's philosophy can be easily integrated with the theory and practice of person-centered and experiential therapies.…”

“…His philosophy challenges person-centered and experiential therapists to consider whether "self" is a misguided concept (Neville, 2013) and whether our beliefs and assumptions ultimately reflect a worldview (Cooper, 2003;Stumm, 2005). But, he also says that we can take responsibility for the limits of our own existence in an authentic way (as will be discussed below).…”

Facilitating the client's experience of relational depth in counselling and psychotherapy: A thematic review

“…This may be assisted by performing a cognitive behavioural case conceptualisation (Greenberger & Padesky, 1995), which increases awareness of the client's cognitive processes and helps the therapist to attune to these and to build confidence and trust. Becoming aware of a client's existential beliefs provides a philosophical framework to “truly accept and validate” the client's “more discomforting feelings” and view them as “no less mature or healthy” than feelings such as “optimism, autonomy or creativity” (Cooper, 2003, p. 53).…”

Störungsspezifische Handlungsleitlinien in der Kinder- und Jugendlichenpsychotherapie

“…Häufig treten mehrere Symptomgruppen gleichzeitig auf, zum Beispiel bei Hyperkinese zu 47 % auch Dissozialität, oder bei Depression zu 40 % Angst (Ihle & Esser, 2002;Angold, Costello & Erkanli, 1999). Auch bei den Diagnose Screening-Instrumenten, etwa der Diagnose Checkliste DISYPS-II von Döpfner, Görtz-Dorten und Lehmkuhl ( 2008 Rogers (1961) Sicht der Entwicklung der Person hin zu einem kongruenten Selbst trotz des Rahmens von bewertenden sozialen Netzwerken eröffnet dabei weitaus mehr als nur eine klinische Perspektive: In Korrespondenz mit sozialpsychiatrischen Sichtweisen verbindet sie die klinische Betrachtung der Person mit einem interpersonalen (Mearns & Cooper, 2005;Schmid, 2008), spirituellen (Leijssen, 2008), existentiellen (Cooper, 2003), systemischen (Kriz, 2004) oder politischen (Schmid, 2012) Verständnis des menschlichen Seins. Dieser Ideenhorizont mag verdeutlichen, wie dramatisch eine nur symptomatologische Betrachtung von Kindern, Jugendlichen und Familien zu kurz griffe.…”